Perek Eilu Ne'emarin

1)

(a)What does our Mishnah say about ...

1. ... Parshas Sotah, Viduy Ma'aser, Keri'as Shema, Tefilah, Birchas ha'Mazon, Shevu'as ha'Edus and Shevu'as ha'Pikadon?

2. ... Mikra Bikurim, Chalitzah, Berachos u'Kelalos, Birchas Kohanim, Birchas Kohen Gadol, Parshas ha'Melech, Parshas Eglah Arufah and Mashu'ach Milchamah (when he speaks to the people)?

(b)Why would we otherwise have thought that Parshas Sotah should be confined to Lashon ha'Kodesh?

(c)What is 'Viduy Ma'aser'?

(d)What is the case (and the ramifications) of ...

1. ... Shevu'as ha'Edus?

2. ... Shevu'as ha'Pikadon?

1)

(a)Our Mishnah says that ---

1. ... Parshas Sotah, Viduy Ma'aser, Keri'as Shema, Tefilah, Birchas ha'Mazon, Shevu'as ha'Edus and Shevu'as ha'Pikadon - may all be said in any language.

2. ... Mikra Bikurim, Chalitzah, Berachos u'Kelalos, Birchas Kohanim, Birchas Kohen Gadol, Parshas ha'Melech, Parshas Eglah Arufah and Mashu'ach Milchamah (when he speaks to the people) - must all be said in Lashon ha'Kodesh.

(b)We would otherwise have thought that Parshas Sotah should be confined to Lashon ha'Kodesh - because if the Chalitzah of a Yevamah, who is only a Chayavei Lavin, requires Lashon ha'Kodesh, then Parshas Sotah, which involves a Chiyuv Misah, should certainly do so.

(c)'Viduy Ma'aser' - is the name given to the declaration ("Bi'arti ha'Kodesh min ha'Bayis") that one makes when clearing out any outstanding Ma'asros on Erev Pesach of the third and sixth years.

(d)The case (and ramifications) of ...

1. ... Shevu'as ha'Edus - is where the prospective witness swears falsely that he does not know the required testimony, for which he has to bring a Korban Oleh v'Yored.

2. ... Shevu'as ha'Pikadon - is where a Shomer denies under oath, having the owner's property in his possession - for which he brings a Korban Asham Gezeilos.

2)

(a)What does the Tana mean by ...

1. ... 'Berachos u'Kelalos'?

2. ... 'Birchas Kohen Gadol'?

3. ... 'Parshas ha'Melech'?

(b)What do we learn from the 'Gezeirah-Shavah' ...

1. ... "Ve'anu ha'Leviyim Ve'amru" (Ki Savo - in connection with the Berachos and Kelalos) and "Ve'anisa v'Amarta Lifnei Hash-m Elokecha" (Ki Savo - in connection with Bikurim)?

2. ... "Ve'anu ha'Leviyim Ve'amru" and "Ve'ansah v'Amrah" (Ki Setzei - in connection with Chalitzah)?

(c)Rebbi Yehudah disagrees with this Limud. From where does he learn that Chalitzah must be said in Lashon ha'Kodesh?

2)

(a)When the Tana says ...

1. ... 'Berachos u'Kelalos' he means - the 'Berachos and Kelalos' which Yisrael said at Har Gerizim and Har Eival, shortly after entering Eretz Yisrael.

2. ... 'Birchas Kohen Gadol' he means - the eight Berachos that the Kohen Gadol recited after the Avodah on Yom Kippur.

3. ... 'Parshas ha'Melech' he means - the Parshah of Hakhel, which the Kohen Gadol would read in the Azarah on Motza'ei Yom Tov Rishon of Sukos on the year after Shemitah.

(b)We learn from the 'Gezeirah-Shavah' ...

1. ... "Ve'anu ha'Leviyim Ve'amru" (Ki Savo - in connection with the Berachos and Kelalos) and "Ve'anisa v'Amarta Lifnei Hash-m Elokecha" (Ki Savo - in connection with Bikurim) - that Bikurim, like the Berachos and Kelalos, must be said in Lashon ha'Kodesh.

2. ... "Ve'anu ha'Leviyim Ve'amru" and "Ve'ansah v'Amrah" (Ki Setzei - in connection with Chalitzah) - that Chalitzah, like the Berachos and Kelalos, must be said in Lashon ha'Kodesh, too.

(c)Rebbi Yehudah disagrees with this Limud. He learns that Chalitzah must be said in Lashon ha'Kodesh - from "Ve'ansah v'Amrah ... Kachah" (and the word "Kachah" comes to preclude any change.

3)

(a)What do we learn from the 'Gezeirah-Shavah' "ha'Lo Heimah b'Eiver ha'Yarden ... Etzel Elonei Moreh" (Re'eh - in connection with the Berachos and Kelalos) and "Va'ya'avor Avram ba'Aretz ad Mekom Shechem ad Eilon Moreh" (Lech-Lecha)?

(b)Six tribes ascended Har Gerizim, and six, Har Eival. Who remained below? How were they arranged?

(c)How did the Kohanim and Leviyim announce the Berachos and the Kelalos? Where did they face as they announced them?

(d)Who responded 'Amen'?

3)

(a)We learn from the 'Gezeirah-Shavah' "ha'Lo Heimah b'Eiver ha'Yarden ... Etzel Elonei Moreh" and "Va'ya'avor Avram ba'Aretz ad Mekom Shechem ad Eilon Moreh" - that Eilon Moreh is synonymous with Shechem, which places Har Gerizim and Har Eival next to Shechem.

(b)Six tribes ascended Har Gerizim, and six, Har Eival - the Aron remained below, surrounded by the Leviyim, who in turn, were surrounded by the Kohanim.

(c)The Kohanim and the Leviyim would announce the Berachos ('Baruch Asher Lo Ya'aseh Fesel ... ') facing Har Gerizim, and the Kelalos ('Arur Asher Ya'aseh Fesel ... ') facing Har Eival.

(d)Everyone responded 'Amen' both to the Berachos and to the Kelalos.

4)

(a)What did they then do with the twelve large stones that they had brought with them from the bed of the Jordan River? What do we learn from the Pasuk in Ki Savo "Ba'er Heitev"?

(b)What was the purpose of the Mizbe'ach?

(c)What did they do with the stones after they had demolished them?

4)

(a)They then took the twelve large stones that they had brought with them from the bed of the Jordan River - and used them to construct a Mizbe'ach. Then, based on the Pasuk "Ba'er Heitev", they wrote the entire Torah on them in seventy languages.

(b)The purpose of the stones was to sacrifice on them Olos and Shelamim.

(c)After demolishing the stones - they carried them with them to Gilgal, where they stayed overnight, and there they set them up once more.

32b----------------------------------------32b

5)

(a)In the Pasuk v'Amar el ha'Ishah", what do we learn from ...

1. ... "v'Amar"?

2. ... "el ha'Ishah"?

(b)The Kohen announces 'Al Mah Hi Shosah, Bameh Hi Shosah, Al Meh Nitma'as, u'va'Meh Hi Nitma'as'. 'Al Mah Hi Shosah' means that she can attribute her having to drink to her permissiveness. What does 'Bameh Hi Shosah' refer to?

(c)'Al Meh Nitma'as' means that her Tum'ah is the result of her lightheadedness and childishness. What does 'u'va'Meh Hi Nitma'as' mean?

(d)Why is it necessary to tell her ...

1. ... this last piece of information?

2. ... the first three pieces?

5)

(a)In the Pasuk v'Amar El ha'Ishah", we learn from ...

1. ... "v'Amar" - that Parshas Sotah may be said in any language.

2. ... "el ha'Ishah" - that the Kohen tells her something that will make an impression on her.

(b)The Kohen announces 'Al Mah Hi Shosah, Bameh Hi Shosah, Al Meh Nitma'as, u'va'Meh Hi Nitma'as'. 'Al Mah Hi Shosah' means that she can attribute her having to drink to her permissiveness, whereas 'Bameh Hi Shosah' refers - to her drinking in an earthenware vessel.

(c)'Al Meh Nitma'as' means that her Tum'ah is the result of her lightheadedness and childishness, whereas 'u'va'Meh Hi Nitma'as' means - that the Kohen also announces that it is only if she transgressed willfully that the water will take effect, but not if she was a Shogeg or an Ones.

(d)It is necessary to tell her ...

1. ... this last piece of information - so that, should nothing happen to her after drinking the water (because she transgresses b'Shogeg or b'Ones), she should not denigrate the water (by claiming that, even if she had been Meizid, nothing would have happened either).

2. ... the first three pieces - so that the other women will take their cue from what happened to her.

6)

(a)We learn that Viduy Ma'aser can be said in any language from a 'Gezeirah-Shavah' "v'Amarta Lifnei Hash-m Elokecha" from "v'Amar ha'Kohen la'Ishah" (by Sotah). Rav Zevid asked Abaye why we do not rather learn the 'Gezeirah-Shavah' from "Ve'anisa v'Amarta" (by the Leviyim), to require Lashon ha'Kodesh. What did Abaye reply?

6)

(a)We learn that Viduy Ma'aser can be said in any language from a 'Gezeirah-Shavah' "v'Amarta Lifnei Hash-m Elokecha" from "V'Amar ha'Kohen la'Ishah" (by Sotah). Rav Zevid asked Abaye why we do not rather learn the 'Gezeirah-Shavah' from "Ve'anisa v'Amarta" (by the Leviyim), to require Lashon ha'Kodesh; to which Abaye replied - that we learn 'Amirah' on its own from 'Amirah' on its own, rather than from 'Amirah' together with 'Aniyah'.

7)

(a)What is the difference between "v'Amarta" and "Ve'anisa Ve'Amarta"?

(b)That being the case, what does Rebbi Shimon bar Yochai in a Beraisa learn from the fact that the Torah writes "Ve'marta" by Ma'aser, and "Ve'anisa v'Amarta" by Bikurim?

(c)What makes Viduy Ma'aser praiseworthy, and Bikurim, shameful?

7)

(a)The difference between "v'Amarta" and "Ve'anisa Ve'Amarta" is - that the former implies quietly, and the latter, in a loud voice.

(b)Consequently, Rebbi Shimon bar Yochai in a Beraisa learns from the fact that the Torah writes "v'Amarta" by Ma'aser, and "Ve'anisa v'Amarta" by Bikurim - that one declares one's praises quietly, and one's shame in a loud voice.

(c)What makes Viduy Ma'aser praiseworthy and Bikurim shameful is - the fact that the former contains a description of how one gave all one's Terumos and Ma'asros correctly, whereas the latter contains the phrase "Arami Oved Avi", a confession that our ancestor Lavan was a Rasha.

8)

(a)What reason did Rebbi Yochanan quoting Rebbi Shimon bar Yochai give, for Davening quietly (which we learn from Chanah)?

(b)What does this have to do with a Chatas and an Olah?

(c)How do we amend Rebbi Shimon's first statement ('u'Genuso b'Kol Ram') to avoid his two statements from contradicting each other?

(d)What is his source for this?

8)

(a)Rebbi Yochanan quoting Rebbi Shimon bar Yochai explains that we Daven quietly (which we learn from Chanah) - in order to avoid causing a sinner embarrassment when he confesses his sins.

(b)Likewise, a Chatas and an Olah are Shechted in the same location (anywhere on the north side of the Azarah) - so that when someone brings a Chatas, people will not be aware of he fact that it is not an Olah.

(c)To avoid his two statements from contradicting each other - we amend Rebbi Shimon's first statement ('u'Genuso b'Kol Ram') - to read 've'Tza'aro b'Kol Ram'.

(d)His source for this is - the Pasuk in Tazri'a "v'Tamei Tamei Yikra", which the Metzora would announce as he was being led out of the camp, to evoke the pity of the people and encourage them into praying on his behalf.

9)

(a)We just quoted Rebbi Shimon, who maintains that a Chatas and an Olah are Shechted in the same location (anywhere on the north side of the Azarah), so that when someone brings a Chatas, people will not be aware that it is not an Olah. Why will they not know from the fact that ...

1. ... the blood of a Chatas is sprinkled above the red thread, whereas the Olah is sprinkled below it?

2. ... a Chatas is a female animal, whereas an Olah is a male?

(b)What should the sinner do if ...

1. ... he chose to bring a she-goat, which does not have a fat-tail?

2. ... his sin was that of idolatry (b'Shogeg), where he has no choice but to bring a she-goat?

9)

(a)We just quoted Rebbi Shimon, who maintains that a Chatas and an Olah are Shechted in the same location (anywhere on the north side of the Azarah), so that when someone brings a Chatas, nobody will know that it is not an Olah. They will not know from the fact that ...

1. ... the blood of a Chatas is sprinkled above the red thread, and the Olah, below it - because that is something that only the Kohen in attendance will know, but nobody else.

2. ... a Chatas is a female animal, whereas an Olah is a male - because the Kohanim make sure that the male organ is kept covered by the fat-tail, so that nobody will know the sex of the animal.

(b)In the event that ...

1. ... he chose to bring a she-goat, which does not have a fat-tail - then he has only himself to blame if everyone sees that he brought a Chatas, for choosing to bring a goat and not a sheep.

2. ... his sin was that of idolatry (b'Shogeg), where he has no choice but to bring a she-goat - the Torah wants him to be embarrassed, so as to atone for this terrible sin.

10)

(a)According to Rebbi, Keri'as Shema must be recited in Lashon ha'Kodesh. What is his reason?

(b)The Rabanan disagree with him. What is the Rabanan's reason?

(c)What does Rebbi learn from the word "Shema"?

(d)What do the Rabanan learn from the word "Ve'hayu"?

10)

(a)According to Rebbi, Keri'as Shema must be recited in Lashon ha'Kodesh - because the Torah writes "Ve'hayu", implying that one must read it in the language in which it is written.

(b)The Rabanan disagree with him - because the Torah writes "Shema", implying that one may read it in whatever language one understands.

(c)Rebbi learns from the word "Shema" - that one must hear what one is reciting.

(d)The Rabanan learn from the word "Ve'hayu" - that one is obligated to read the Pesukim of the Shema in the order in which they appear in the Torah.

11)

(a)From where does Rebbi learn the obligation to read the Shema in the correct order?

(b)What do the Rabanan learn from the extra 'Hey' in "ha'Devarim"?

11)

(a)Rebbi learns the obligation to read the Shema in the correct order - from the extra 'Hey' in "ha'Devarim".

(b)The Rabanan - do not consider the extra 'Hey' in "ha'Devarim" a Derashah.

12)

(a)We suggest that Rebbi appears to hold that the rest of the Torah may be said in any language. To what is this referring?

(b)How do we refute this contention?

(c)And how do we refute the suggestion that the Rabanan hold that the entire Torah must be said in Lashon ha'Kodesh (because otherwise, why would they require the Derashah of "Shema")?

12)

(a)We suggest that Rebbi appears to hold that the rest of the Torah may be said in any language - referring to keri'as ha'Torah in Shul.

(b)We refute this contention however - by countering that he would need "Ve'hayu" (even if the rest of the Torah had to be written in Lashon ha'Kodesh) in order not to learn from "Shema" that one can recite it in any language (like the Chachamim).

(c)And we refute the suggestion that the Rabanan hold that the entire Torah must be said in Lashon ha'Kodesh (because otherwise, why would they require the Derashah of "Shema"?) - by countering that they would need it (even if the entire Torah could be said in any language) in order not to learn from "Ve'hayu" that it must be recited in Lashon ha'Kadosh, like Rebbi.

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